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"No Excuses" charter schools are at the center of many debates in education policy. First, what accounts for their test success, excellent learning environments or merely test preparation? Second, are strict behavior policies necessary to create efficient learning environments or are they harmful to students and their ability to navigate authority? This study uses classroom observations, student surveys, and interviews of administrators, teachers and students to understand the dynamics of pedagogy and discipline in two high-performing charter schools in New York City. Surprisingly, what makes these top "no excuses" schools successful is what distances them from the "no excuses" standard definitions. The schools displayed progressive mathematics pedagogy, reflective and abridged discipline practices, and strong school cultures that retained both students and teachers. These findings suggest that there are more nuances in the "no excuses" model than previously known and which need to be understood before continued replication.

University staff from African, Asian and other Minoritised Groups (AAMG) are not resigned to the pervasiveness of white supremacy in the corridors, classrooms, and lecture theatres of the academy. This article articulates a self-study, where we employ our own narratives and stories, as leaders, teachers, and students on a race-specific initiative. The work presented here attempts to offer a counter-narrative to the colour-evasive discourse and policymaking throughout the English Higher Education sector that perpetuates deficit perspectives for AAMG students. In addition to this, we propose a 'Progressive Relational Pedagogy' that provides a strong foundation for meaningful work across the Higher Education sector. In doing so, we provide a way forward in policy and practice to sustain the cultural richness, heritages, and authenticities of AAMG students. The narrative concludes with pragmatic steps towards enhancing organisational alignment, integration and governance through a race inclusion lens, courtesy of leveraging steps from a Race Inclusion Framework that is underpinned by the LEAD Enterprise Ontology (von Rosing and Laurier, 2015; Caine and von Rosing, 2018).

Literary modernism co-developed with modern pedagogy, particularly progressive education's pedagogy of experience. But although many modernists were teachers, the deep relationship between the writer and the classroom has not had the critical attention it deserves. Since the 1970s, progressivism has been caricatured as an individualist affirmation of the given self at the expense of learning from tradition. But its real roots, like much of modernism's, lie in the process ontologies of Bergson, James and Dewey, which essay an interactive, environment-dependent account of persons as developing systems. During the 1920s and 30s, both modernist experiments in narrative and progressive experiments in the classroom let characters, selves and meanings emerge from their environmental situations. Both drew attention to the processes of the mind in formation, to the way language mediates the self to itself, and to the unfinished nature of all understanding. 'Education', remarked Dewey, 'must be considered as a continuing reconstruction of experience', and the same is true for the reader of modernism, who is continually faced with the gap between experience in the happening and the words to make sense of it.

Black Mountain College (1933–57) is famous for the creative artists who taught and studied there. But behind its celebrated alumni was a modernist institution, whose liberal arts curriculum entwined modernist aesthetics with progressive principles developed from John Dewey. Under John Andrew Rice's pioneering leadership, Black Mountain College began to work out a democratic pedagogy of creative experience quite different from most other US institutions of Higher Education. Modernist principles of method informed the entire teaching situation and the relations between students and staff, rather than just being studied inside discrete textual objects.

In this article, the author explores some of the implications of cultural studies perspectives on representation, curriculum, and pedagogy. The most significant and far reaching of these implications has to do with the postmodern disruption of the binary opposition that has framed thinking about education in the modern era: the logos/mythos or truth/myth binary. To develop these ideas, the article focuses on the mythologizing of Rosa Parks as a new, multicultural hero in American education and popular culture. The author argues that although the growing attention to Parks's life must be taken as a hopeful sign that new multicultural heroes are beginning to be celebrated in the curriculum, as Parks's life has been mythologized, it increasingly has been incorporated within a nonthreatening and even culturally conservative mythology. The article then explores some of the attributes of alternative, more progressive mythologizings of Parks's life.

A new interest in social pedagogy has arisen internationally since the beginning of the twenty-first century. This new development is accompanied with considerations on how to translate abstract notions such as social pedagogy to fit new social contexts. The umbrella term 'social professions' helps to gain an international and transnational outlook, as it does not solely focus on a single profession that has become dominant in the social sector of a single nation state. This article aims to show that there are important interconnections in the histories of social professions in the various nation states which have influenced both social work and social pedagogy. Instead of focusing on the distinctions between the various social professions, this approach aims to reveal the boundary objects which have facilitated the links between the different developments without causing the social professions to become homogeneous. During the progressive era in the late nineteenth and early twentieth centuries, there was a transatlantic discourse that influenced those professions' further development. It is argued specifically that the settlement house movement and its understanding of and work with the community affected the development of social pedagogy, as these ideas and practices were adapted to comply with the changing face of social pedagogy in the second decade of the twentieth century.

Abstract
Mary Astell's female retreat is a political project, dedicated to the full self-realization of students in a world that diminishes them and thwarts the development of their potential. Newly analyzing the pedagogical tools and distinctive setting of her seminary, I reveal its most progressive promise. In this political reading of A Serious Proposal, Astell emerges as an early figure in the broad political tradition of female resistance to patriarchal domination. She enables a subordinated group of women to arrive at new and oppositional ways of understanding themselves, each other, and even the world, and to act for change. The methods and tactics she employs in her retreat bring to light some surprisingly democratic and feminist dimensions of Mary Astell.

This article draws from John Dewey's philosophy of education, ideas about democracy and pragmatist assumptions to explain how his articles for The New Republic functioned pedagogically. Taking media as a mode of public pedagogy, and drawing extensively from Dewey's Democracy and Education, as well as from his book The Public and its Problems, the article explores the relationships between communication, education and democracy using the expanded conceptions of all the aforementioned advanced by Dewey. Borrowing insights from Randolph Bourne, who used Dewey's own ideas to criticize his mentor's influence on intellectuals who supported US involvement in World War I, the analysis explores the contradictions within Dewey's public pedagogy. The article suggests Dewey's relevance as a public intellectual in the liberal-progressive press, his view of the State and some of his related presuppositions produced a tension in his thought, delimiting democratic possibilities while simultaneously pointing toward greater democratic potentials. The essay concludes by suggesting that learning from both Dewey and Bourne prompts us to get beyond the former's public/private dualism to realize what he called the "Great Community" by communicating and practicing the Commons.

In the spirit of solidarity, critical activist scholarship and collaborative critical inquiry, this article calls for adoption of a counterhegemonic, transformative education strategy by proposing the development of an alternative vision to current neoliberal education projects and standardization. The political economy of education is driven by the economic imperatives of neoliberalism promoting new modes of governance in the university space. Education, once positioned in the public domain and constructed as a place of intellectual thought and progressive pedagogy, is reframed and reconstituted into the knowledge economy and social enterprise. The article draws on Thomas Piketty's concepts of educational convergence, institutional change, and collective representation to embed transformative strategies that reclaim democratic academic thought and collective action. Piketty's concepts are supplemented by narratives from service users from a large non-government organization helping people transition out of poverty, which has an early childhood center as part of the support. Such an emancipatory strategy through the use of critical pedagogy helps reconnect links between learning, knowledge, and social change.